As they traveled along
This phrase sets the scene for the narrative, indicating movement and journey. The Greek word for "traveled" (πορεύομαι, poreuomai) suggests a purposeful journey, often used in the context of a mission or divine appointment. Jesus and His disciples were on a mission, spreading the message of the Kingdom of God. This journey motif is significant in Luke's Gospel, emphasizing the itinerant nature of Jesus' ministry and His commitment to reaching various communities.

Jesus entered a village
The act of entering a village signifies Jesus' willingness to engage with people in their own contexts. The Greek word for "village" (κώμη, kōmē) refers to a small settlement, highlighting that Jesus' ministry was not limited to large cities or prominent places. This reflects the inclusivity of His mission, reaching out to all, regardless of their social or geographical status. Historically, villages were tight-knit communities, and Jesus' presence would have been a significant event, drawing attention and curiosity.

where a woman named Martha
Martha is introduced here, and her name in Aramaic means "lady" or "mistress," indicating her role as the head of the household. In the cultural context of the time, women often managed the domestic sphere, and Martha's initiative in welcoming Jesus shows her leadership and hospitality. Her mention by name highlights her importance in the narrative and sets the stage for the subsequent interaction with Jesus.

welcomed Him
The act of welcoming (Greek: ὑποδέχομαι, hypodechomai) is more than a mere greeting; it implies receiving someone with honor and hospitality. In the ancient Near Eastern culture, hospitality was a sacred duty, and welcoming a guest was an expression of respect and generosity. Martha's welcome indicates her recognition of Jesus' significance and her desire to honor Him through her hospitality.

into her home
The home (Greek: οἶκος, oikos) is a central place of family life and community interaction. By inviting Jesus into her home, Martha opens her personal space to Him, symbolizing openness to His teachings and presence. In the biblical context, the home is often a place of teaching, fellowship, and spiritual growth. This act of inviting Jesus into her home can be seen as a metaphor for inviting Him into one's life, allowing His presence to transform and bless the household.

(38) He entered into a certain village.--The identity of the two names that follow, and, we may add, of the characters connected with the names, leaves hardly room for doubt that the village thus spoken of was Bethany. (See Note on Matthew 21:1.) St. Luke's reason for not giving the name is probably connected with the singular reticence of the first three Gospels as to the family of Lazarus. St. Matthew (Matthew 26:7) and St. Mark (Mark 14:3) narrate the anointing, which we learn from John 12:3 to have been the act of Mary, but suppress her name. St. Luke gives, in this section, a characteristic anecdote of the two sisters, but suppresses the name of the village in which they lived. None of the first three Gospels name Lazarus, though there seems some reason to believe that the first two narrate a fact in which he took a prominent part (see Note on Matthew 19:16), and that the third gives the name with a special reference to him. (See Note on Luke 16:20.) A probable explanation is that, both on spiritual and perhaps social grounds, reticence as to the family of Bethany was, for a time, generally maintained among the disciples of Jerusalem, and that St. Luke, coming at a later period, and finding his way, as a physician, into the company of devout women, named one fact that seemed of special interest. (See Introduction, and Note on chap Luke 8:1.) . . . Verses 38-42. - The sisters of Bethany. The following points are noticeable. A close intimacy evidently existed between the brother and his two sisters and Jesus. They evidently were prominent friends of the Master, and during the years of the public ministry were on many occasions associated with Jesus of Nazareth, and yet a singular reticence evidently existed on the part of the writers of the first three Gospels in respect of the brother and sisters. His name is never mentioned by them. Here, for instance, Bethany is simply alluded to as "a certain village." There was some reason, no doubt, why the three synoptical evangelists exercised this reticence. We have before explained that these Gospels more or less represent the "texts," so to speak, upon which the first preachers of the religion of Jesus based their sermons and instructions. The long recital of John 11. gives us the clue. For the disciples of Jesus publicly to call attention in their sermons and addresses to Lazarus, on whom the Master's greatest miracle had been worked, would have no doubt called down a ceaseless, restless hostility on the Bethany household; for it must be remembered that for years after the Resurrection the deadly enemies of Jesus and his followers were supreme in Jerusalem and the neighbourhood. There were reasons, no doubt, now unknown to us, which rendered it important to the welfare of the early Church that the Bethany family should remain undisturbed and in comparative privacy. The peculiar and unique position of Lazarus. During those four days what had he seen and heard? Much curiosity, no doubt, existed to question the risen one:what fierce hostility, what morbid useless speculation, might not have been easily aroused? St. John's Gospel was not written for long years after the event. It probably represents no public preaching, rather a private and esoteric teaching. The home of St. John, too, for years prior to putting forth his Gospel, was far distant from Jerusalem. Probably Jerusalem had ceased to exist as a city and the Jews as a nation well-nigh a quarter of a century before St. John's writing was given to the Church. There were no reasons then for any silence. Jerusalem and Bethany were a heap of ruins. Lazarus and his sisters and well-nigh all their friends had probably then been long in the presence of the loved or hated Master. Verse 38. - Now it came to pass, as they went, that he entered into a certain village. The scene here related took place, no doubt, at Bethany, and, most probably, during that short visit to Jerusalem, at the Feast of Dedication, in the month of that December which preceded the Passover "of the Crucifixion." This visit to Jerusalem, as has been suggested above, was made in the course of that solemn progress the account of which fills up the long section of St. Luke's Gospel, beginning at Luke 9:51. The characters of the sisters here mentioned exactly correspond, as do their names, with the well-known Bethany family of that Lazarus for whom the great miracle, related at length by St. John, was worked. There are several mentions of this family in the synoptical Gospels, besides the long and important notice in St. John. A certain woman named Martha. The name is rather Aramaic than pure Hebrew. It is equivalent to the Greek Kyria, and signifies "lady." It has been suggested that the Second Epistle of St. John was addressed to this Martha. It was written, we know, to the elect kyria, or "lady" (2 John 1). Various identifications, more or less probable, have been attempted in the persons of the Bethany family. Martha has been supposed to be identical with the wife of Simon the leper (Matthew 26:6; Mark 14:3). One hypothesis identifies Lazarus with the "young ruler" whom Jesus loved (see Dean Plumptre, in Bishop Ellicott's Commentary); another, with the saintly Rabbi Eliezer (or Lazarus) of the Talmud. These are, however, little more than ingenious, though perhaps not quite baseless, fancies.

Parallel Commentaries ...


As
δὲ (de)
Conjunction
Strong's 1161: A primary particle; but, and, etc.

they
αὐτοὺς (autous)
Personal / Possessive Pronoun - Accusative Masculine 3rd Person Plural
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

traveled along,
πορεύεσθαι (poreuesthai)
Verb - Present Infinitive Middle or Passive
Strong's 4198: To travel, journey, go, die.

[Jesus]
αὐτὸς (autos)
Personal / Possessive Pronoun - Nominative Masculine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

entered
εἰσῆλθεν (eisēlthen)
Verb - Aorist Indicative Active - 3rd Person Singular
Strong's 1525: To go in, come in, enter. From eis and erchomai; to enter.

a
τινά (tina)
Interrogative / Indefinite Pronoun - Accusative Feminine Singular
Strong's 5100: Any one, some one, a certain one or thing. An enclitic indefinite pronoun; some or any person or object.

village
κώμην (kōmēn)
Noun - Accusative Feminine Singular
Strong's 2968: A village, country town. From keimai; a hamlet.

[where]
δέ (de)
Conjunction
Strong's 1161: A primary particle; but, and, etc.

a
τις (tis)
Interrogative / Indefinite Pronoun - Nominative Feminine Singular
Strong's 5100: Any one, some one, a certain one or thing. An enclitic indefinite pronoun; some or any person or object.

woman
γυνὴ (gynē)
Noun - Nominative Feminine Singular
Strong's 1135: A woman, wife, my lady. Probably from the base of ginomai; a woman; specially, a wife.

named
ὀνόματι (onomati)
Noun - Dative Neuter Singular
Strong's 3686: Name, character, fame, reputation. From a presumed derivative of the base of ginosko; a 'name'.

Martha
Μάρθα (Martha)
Noun - Nominative Feminine Singular
Strong's 3136: Martha, sister of Mary and Lazarus of Bethany. Probably of Chaldee origin; Martha, a Christian woman.

welcomed
ὑπεδέξατο (hypedexato)
Verb - Aorist Indicative Middle - 3rd Person Singular
Strong's 5264: From hupo and dechomai; to admit under one's roof, i.e. Entertain hospitably.

Him
αὐτὸν (auton)
Personal / Possessive Pronoun - Accusative Masculine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

into
εἰς (eis)
Preposition
Strong's 1519: A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.

[her]
τὴν (tēn)
Article - Accusative Feminine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

home.
οἰκίαν (oikian)
Noun - Accusative Feminine Singular
Strong's 3614: From oikos; properly, residence, but usually an abode; by implication, a family.


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NT Gospels: Luke 10:38 It happened as they went on their (Luke Lu Lk)